, Antithesis is indeed one of Lévi-Strauss's 'favorite methodological tools, p.105, 2004.

. According-to-lévi-strauss and . Badcock, 52) put it, 'myths are always open to reexpression, and particularly lend themselves to translation', unlike poetry, because the importance of the sequence of events related in them 'lies in the events themselves and in the details which accompany them'. The structure of a 'myth' remains unchanged 'in spite of the countless versions', from one narrator to the next and from one generation to the next (Deliège 2004:98). The 'idea of structure itself is contrary or at least resistant to change'; thus, 1975.

, As is manifest in Part B, Polynesian manu, far from being restricted to the animal stories, actually appear in a wide range of different genres of text: any type of narrative may feature a feathered creature. However, the animal story is the most evident 13 'Mythology' itself is, for Lévi-Strauss (1964:24), a 'machine for the suppression of time'. 14 'There is nothing in folktales and myths which can remain foreign or refractory to structure, 'il n'y a rien dans les contes et dans les mythes qui puisse rester étranger, et comme rebelle, à la structure, pp.171-172, 1973.

, The fact that the 'general eastward trend through Melanesia, West Polynesia, and East Polynesia is one of reduced floral and faunal diversity at all taxonomic levels' (Steadman 2006:41) may also explain why animal stories were more prevalent in West Polynesia than

, Kuschel (1975:XII,1) argued that in most collections of Polynesian oral traditions animal stories were rare because 'social anthropologists and other scientists have not been intrigued as much by [animal stories] as by most other subjects', and also because Polynesians themselves considered them to be 'stories for children, East Polynesia, since the fauna, and the avifauna in particular, were less diverse in East Polynesia

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I. Mugaba, . Mungiki, and . Elbert, Aufray (2001:34) argued that Western scholars, by failing to collect stories for young children (because those were deemed worthless in comparison to cosmogonies, mythical cycles, or rituals), have deprived themselves of an invaluable source of information to understand how knowledge was

, Best (1982:560) too observed that some M?ori stories were reminiscent of Aesop. says it is 'good to eat' than through a logic that says that it is 'good not to be eaten

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